Cant. V. 2.] * open to me, my sister.' 69
farther way, because they cannot learn the first lesson in Christ's school, to deny themselves and take up their cross.
This is an undoubted conclusion. Our blessed Saviour giveth such means and motions of his Spirit to the vilest persons in the church, that their own hearts tell them, they have more means and sweeter motions than they yield to, and that the sentence of condemnation is not pronounced upon them for merely not knowing of Christ, but upon some grounds of re- bellion, in that they go not so far/as they are provoked,* and put onf by the Spirit of God. They resist the Holy Spirit. There can be no resistance where there is not a going beyond the desire and will of him whom he re- sisteth, Acts vii. 51. A man doth not resist, when he gives way as far as he is moved. There is no wicked man in the church, that gives so much way as he is moved and stirred to by the Spirit and word of God.
Away then with these impudent, ungracious objections about God's decree for matter of election. Let us make it sure. And for any ill conceits that may rise in our hearts about that other of reprobation, let this damp them all, that in the church of God, he offers unto the vilest wretch so much means, with the motions of his Spirit, as he resisting, proves inexcusable ; his own rebellion therefore being the cause of his rejection. Let men cease from cavilling ; God hath that in their own breast, in the heart of every carnal man, which will speak for God against him, and stop his mouth that he shall be silent and speechless at the day of judgment. Mat. xxii. 12.
Thus we see that Ckrist doth condescend so low as to account it almost a part of his happiness to have our souls for a temple to dwell in, to rule there. Therefore he makes all this earnest suit, with strong expressions what he suffereth.
And since Christ bears this gi'eat and large afiection to his poor church, it may encourage us to pray heartily for the same, and to spread before God the state thereof. Why, Lord ? it is that part of the world that is thy sister, thy love, thy dove, thy undefiled ; the communion with whom thou lovest above all the world besides. It is a strong argument to prevail with God. Therefore let us commend the state of the church at this time, or at any time, with this confidence. Lord, it is the church that thou lovest. They thought they prevailed much with Christ when they laboured to bring him to Lazarus, saying, ' Lord, he whom thou lovest is sick,' John xi. 3. So say we, the church whom thou lovest, that is, thy only love, in whom thy love is concenterate,+ as it were, and gathered to a head, as though thou hadst no other love in the world but thy church, this thy love is in this state and condition. It is good to think of prevailing arguments ; not to move God so much as our own hearts ; to strengthen our faith to prevail with God, which is much fortified with the consideration of Christ's won- drous loving expression to his poor church. Then come to Christ, ofler thyself, and he will meet thee. Are not two loving well-wishers well met ? When thou ofierest thyself to him, and he seeks thy love, will he reject thee when thou comest to him that seeks thy love, and seeketh it in this passion- ate, affectionate manner, as he doth ? Therefore, be of good comfort. He is more willing to entertain us than we are to come to him.
And for those that have relapsed any kind of way, let them not be dis- couraged to return again to Christ. The church here was in a di'owsy, sleepy estate, and used him unkindly ; yet he is so patient, that he waits her leisure, as it were, and saith, ' Open to me, my sister, my love,' &c. Thomas was so untoward, that he would not believe, ' unless he did see the * That is, 'stirred up.' — G. t That is, ' incited.' — G. J That is ' concentrated.' — G-
70 BOWELS OPENED. [SeEMON VI.
print of the nails,' &c., in Christ's body. Yet Christ was so gracious as he condescendeth to poor Thomas, John xx. 27. So to Peter after he was fallen, Mark xvi. 7, and to the church after backsliding. ' Open to me, my sister,' &c. Hence observe further. That Christ hath never enough of his church till he hath it in heaven, where are indeed the kisses of the spouse, and of Christ. In the mean while * Open, open,' still. Christ had the heart of the spouse in some measure already ; but yet there wei'e some corners of the heart that were not so filled with Christ as they should be. He was not so much in her under- standing, will, joy, delight, and love, as he would be. Therefore, open thy understanding more and more to embrace me, and divine truths that are offered thee. Open thy love to solace me more and more. For God in Christ, having condescended to the tenns of friendship, nay, to intimate terms of friendship in marriage with us ; therefore* the church in her right temper, hath never enough of Christ, but desires further union, and communion still. It being the description of the people of God, that ' they love the appearance of Christ,' 2 Tim. iv. 8 ; Rev. xxii. 20, as they loved his first appearance, and waited for ' the consolation of Israel,' Luke ii. 25 ; so they love his second appearing, and are never quiet, till he comes again in the flesh, to consum- mate the marriage begun here. So Christ also he is as desirous of them, yea, they are his desires that breed their desires. ' Open to me, my sister, my love, my dove,' &c. Again his love and pity moves him to desire further to come into us. Christ knows what is in our hearts. If he be not there, there is that that should not be there. What is in the brain where Christ is not ? A deal of worldly projects, nothing worth. What is in our joy if Christ be not there ? Worldly joy, which cleaves to things worse than itself. If a man were anatomised, and seen into, he would be ashamed of himself, if he did see himself. Christ there- fore, out of pity to our souls, would not have the devil there. Christ knows it is good for our souls to give way to him, therefore he useth all sweet allurements, * Open to me, my sister, my love,' &c. Christ hath never his fill, till he close with the soul perfectly ; so that nothing be in the soul above him, nothing equal to him. Therefore ' Open, open,' still.